It is from the sunnah of Hajj that the Imam prays Dhuhr, Asr, Maghrib, Isha, and Fajr at Mina. Then he sets out to Arafah and rests wherever has been decreed for him until the sun passes its zenith, at which point he addresses the people. Then he prays Dhuhr and Asr together, and stands at Arafat until the sun sets.Then he departs and prays at Muzdalifa, or wherever Allah decrees, and remains at Jam until daylight breaks, then proceeds onward before sunrise. Once he has cast the stones at the great Jamrah, everything that was forbidden to him becomes lawful again, except for women and perfume, until he performs the visiting circumambulation of the House.
من سنة الحج أن يصلي الإمام الظهر والعصر والمغرب والعشاء الآخرة والصبح بمنى، ثم يغدو إلى عرفة فيقيل حيث قضى له حتى إذا زالت الشمس خطب الناس، ثم صلى الظهر والعصر جميعا، ثم وقف بعرفات حتى تغيب الشمس، ثم يفيض فيصلي بالمزدلفة أو حيث قضى الله، ثم يقف بجمع حتى إذا أسفر دفع قبل طلوع الشمس، فإذا رمى الجمرة الكبرى حل له كل شيء حرم عليه إلا النساء والطيب حتى يزور البيت.
Ibn Khuzayma (2800, 2801), Hakim (1/461), and Bayhaqi (5/122) all narrated it, all of them through the hadith of Yahya bin Saeed, from Qasim bin Muhammad, from Abdullah bin Zubayr, who said (and he mentioned it). Ibn Khuzayma also narrated it (2801) from Muhammad bin Walid, who said, Yazid, meaning Ibn Harun, narrated to us, Yahya bin Saeed informed us with his chain, and he said, they sometimes differed on a word or a detail. He said, "Everything that was forbidden to him becomes permissible, except women, until he performs tawaf around the House." Ibn Khuzayma said, "This is what is sahih, when he throws the pebbles at the pillar, everything becomes permissible for him except women, because Ayesha reported that she perfumed the Prophet ﷺ before the tawaf of the House." So the correct version is what Yazid bin Harun mentioned from Yahya, mentioning only women, without perfume.However, this is complicated by what Hakim narrated (1/461), and from him Bayhaqi (5/122), through the route of Ibrahim bin Abdullah, from Yazid bin Harun, with his chain, in which he mentioned perfume alongside women as well. He said, "This is a hadith meeting the standard of the two sheikhs." This is an error on his part, for Ibrahim bin Abdullah, who is Ibn Bashar Wasiti, is not among the narrators relied upon by the two sheikhs, nor among the narrators of Tahdhib, rather Khatib gave his biography (6/120) without mentioning any criticism or endorsement of him, so he is counted among the unknown narrators. So perhaps the mention of perfume traces back to him, since Muhammad bin Muhammad, the teacher of Ibn Khuzayma, did not mention perfume, and it is this version that Ibn Khuzayma preferred, as mentioned above.On this subject there is also what was reported from Ibn Abbas, both as a raised hadith and as his own statement, with the wording, "When you have thrown the pebbles at the pillar, everything becomes permissible for you except women." A man then said, "Ibn Abbas, what about perfume?" He replied, "As for me, I saw the Messenger of Allah ﷺ smearing his head with musk, so is that perfume or not?" This was narrated by Nasai (3084), Ibn Majah (3041), Imam Ahmad (2090, 3204, 3491), and Bayhaqi (5/204), all of them through routes from Salama bin Kuhayl, from Hasan Arni, from Ibn Abbas, and he mentioned it. Hasan Arni did not hear from Ibn Abbas, in fact he never even met him, as Abu Hatim stated, and there is also disagreement over whether it should be treated as a raised hadith or as his own statement, the correct view being that it is his own statement with a break in the chain. See further sourcing in Minna Kubra (4/281).The jurisprudence of this chapter, it can be derived from the hadiths in this chapter that the first release from restrictions occurs simply by throwing the pebbles at Jamra Uqba. This is the report of Abdullah, from his father Ahmad, as found in Masail Imam Ahmad (p. 241), and it is also the report of Ibn Mansur from him. Shafii also held this view in Umm (1/221). The evidence for this is the hadith of Ibn Abbas, "When you have thrown the pebbles at the pillar, everything becomes permissible for you." Likewise in the hadith of Ayesha found in Abu Dawud, though it is daif as mentioned earlier.The second report from Imam Ahmad is that the first release from restrictions occurs through both throwing the pebbles and shaving the head. The judge said, this is the more sahih of the two reports, while Ibn Qudama gave preference to the first report. See Mughni (3/393).Among the Shafiis, the position given as the official ruling is that the release from restrictions occurs by completing two of three acts, or as some said, two of four, namely, throwing the pebbles, shaving the head, sacrificing the animal, and performing tawaf. Nawawi stated this in Majmu (8/231). If the pilgrim performs the tawaf of ifadah before throwing the pebbles and shaving or trimming the hair, women do not become permissible for him, for tawaf alone is not sufficient, rather throwing the pebbles on the day of Eid along with shaving or trimming the hair, and the running between the hills if it is required of him, must all take place. All three acts must come together for intimacy with women to become permissible, as stated in the fatwas of His Eminence Shaykh bin Baz, may Allah have mercy on him.As for Abu Hanifa, according to him the first release from restrictions does not occur except through the combination of three acts, namely, throwing the pebbles, sacrificing the animal, and shaving or trimming the hair, as Jassas established. As for Malik, he holds that the release from restrictions occurs simply by throwing the pebbles, except that perfume and women remain forbidden to him. It was mentioned earlier that Ayesha objected to Umar's prohibition of perfume.The reason for the disagreement on this matter is that the hadiths of this chapter appear contradictory on the surface, so each scholar took what he found reaching him and set aside what contradicted it, while some combined them, taking the sum of them together, such as Imam Ahmad, may Allah have mercy on him. See further detail in Minna Kubra (4/278–279).